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DAILY LESSON STUDY PLEDGE
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each day of the week.
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the memory, a treasure never to be wholly lost."—"Education," pages 251, 252.
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Sabbath School Lesson Quarterly
STUDIES FROM THE BOOK OF HEBREWS
Part II
Lesson 1, for July 3, 1948
The New Covenant
LESSON SCRIPTURE: Heb. 8:6-13.
MEMORY VERSE: "For I will be merciful to their unrighteousness, and their
sins and their iniquities will I remember no more." Heb. 8:12.
STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 274-316.
1.
What has Christ now obtained? Of what is He Mediator?
Upon what is this covenant established? Heb. 8:6.
NoTE.—The word "mediator" is not found in the Old Testament. It comes
in the New Testament from two words, one meaning "middle," the other "to
go," hence a mediator was literally a go-between. See 1 Tim. 2:5. Christ is
to bring rebellious man back to God by His work as mediator.
The Aaronic priesthood is superseded by that of Christ; the Mosaic media-
torship has given way to that of Christ ;% the old covenant gives place to the
new and better one in Christ Jesus.
2.
What did "the book of the covenant" contain which Moses
read to the people? How was it ratified? Ex. 24:3-8.
NoTE.—"Moses had written—not the Ten Commandments, but the judg-
ments which God would have them observe, and the promises, on condition
they would obey Him. He read this to the people, and they pledged themselves
to obey all the words which the Lord had said. Moses then wrote their solemn
pledge in a book, and offered sacrifice unto God for the people. 'And he took
the book of the covenant, and read in the audience of the people, and they said,
All that the Lord hath said will we do, and be obedient. And Moses took the
blood, and sprinkled it on the people, and said, Behold the blood of the cove-
nant, which the Lord hath made with you concerning all these words.' The
people repeated their solemn pledge to the Lord to obey all that He had said,
and to be
obedient."—Spiritual Gifts,
vol. 3, p. 270, or
Facts of Faith, vol.
1,
p. 270.
3.
What is given as a reason for the second covenant? With
whom did the fault lie? What did God say He would do? Heb.
8:7, 8.
NoTE.—The first covenant promised life on condition of obedience, but the
[
3]
people failed to keep it. Israel's promises were faulty. God, therefore, estab-
lished "a new covenant" upon "better promises," that is God's promises in
Christ. "I will put My law in their inward parts, and write it in their hearts;
and will be their God." Jer. 31:31-33.
"The 'new covenant' was established upon 'better promises,'—the promise
of forgiveness of sins, and of the grace of God to renew the heart, and bring
it into harmony with the principles of God's
law."—Patriarchs and Prophets,
page 372.
"Though this covenant was made with Adam and renewed to Abraham, it
could not be ratified until the death of Christ. It had existed by the promise
of God since the first intimation of redemption had been given; it had been
accepted by faith; yet when ratified by Christ, it is called a
new
covenant. The
law of God was the basis of this covenant, which was simply an arrangement
for bringing men again into harmony with the divine will, placing them where
they could obey God's
law."—Ibid.,
pages 370, 371.
4.
From what will the new covenant differ? Heb. 8:9, first part.
5.
What provision incorporated in the book of the covenant
should have led Israel to realize the need of God's help? Ex. 23:
20, 21.
NOTE.—"True victory is gained only when the repentant sinner pledges
himself to unconditional obedience to God,—only when he pledges himself to
honor God in every word, every business transaction, every act of his life."—
Ellen G. White,
Youth's Instructor,
Jan. 17, 1911.
"The covenant of grace is not a new truth, for it existed in the mind of God
from all eternity. This is why it is called the everlasting covenant."—Ellen
G. White,
Signs of the Times,
Aug. 24, 1891.
"Living in the midst of idolatry and corruption, they had no true concep-
tion of the holiness of God, of the exceeding sinfulness of their own hearts, their
utter inability, in themselves, to render obedience to God's law, and their need
of a Saviour. All this they must be taught....
"The people did not realize the sinfulness of their own hearts, and that
without Christ it was impossible for them to keep God's law; and they readily
entered into covenant with
God."—Patriarchs and Prophets,
pages 371, 372.
6.
In what did Israel not
continue?
What was God's attitude
toward them? Heb. 8:9, last part.
NoTE.—These statements agree with the translation in verse 8 which we
noted, "finding fault with
them."
Here God says the reason why a new cove-
nant became necessary was "because they continued not in My covenant, and
I regarded them not." God found fault with the people.
7.
Under the new covenant, where does God purpose to write
His law? Heb. 8:10, first part.
NOTE.—It is one thing to have the law written on stone ; it is another thing
to have it written on the mind and in the heart. If the law is in our hearts,
we are on New Testament ground.
[ 4 ]
8.
Where did Christ enshrine the law? Ps. 40:8.
9.
What will the Lord be to those who have the law written in
the heart and mind? Heb. 8:10, last part.
NoTE.—There are some who believe that in the new covenant there is no
law. How false such teaching is! Here is a special promise to those who revere
God and His law. God will be their God, and they shall be His people. Thus
we may know who are the true people of God.
10.
When men have the law of God written in their hearts, what
will not be necessary? Heb. 8:11, first part.
NOTE.—In the new covenant relation it will not be necessary for a man to
teach his neighbor about God, for they all know Him. May we not draw the
conclusion from this that only those who have the law written in the heart
really know God?
11.
Who are mentioned as knowing God? Heb. 8:11, last part.
12.
How will God relate Himself to their unrighteousness?
How will He treat their sins and iniquities? Heb. 8:12.
NoTE.—God will not only be merciful and forgive, but He will
not remem-
ber
our iniquities and sins. Some people cannot remember, and others cannot
forget. The latter may be worse than the former. God can remember; but,
blessed be His name, He can also forget. This is the kind of God we need.
God can look at David and not.remember his sins. He can look at us and not
remember our shortcomings. May God grant us the ability also to forget the
sins of others. If we ever get to heaven we shall have to learn to forget.
13.
What does God say of the first covenant? What is it ready
to do? Heb. 8:13.
NOTE.—" 'They [Israel] have turned aside quickly out of the way which I
commanded them. They have made them a molten calf, and have worshiped
it.' . . . God's covenant with His people had been disannulled. . . . As they
had broken their covenant with God, so God had broken His covenant with
them."—Patriarchs and Prophets,
pages 318-320.
THE BOOK OF HEBREWS
This book, by M. L. Andreasen, is the lesson help for the studies on
Hebrews during the remainder of this year. It is especially helpful and
essential for this quarter's studies. Every member should read the
assignments given in connection with the weekly lesson.
Secure a copy now. The price is $1.30 cloth; $2 de luxe.
[ 5 ]
Lesson 2, for July 10, 1948
The Mosaic Sanctuary
LESSON SCRIPTURE: Heb. 9:1-7.
MEMORY VERSE: "Let them make Me a sanctuary; that I may dwell among
them." Ex. 25:8.
STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 317-323, 366-
371, 412-415.
1.
What did the first covenant have? Heb. 9:1.
NOTE.—The
apostle is now prepared to consider the true tabernacle and
Him who is its high priest. However, before doing so, he takes a backward
look at the old tabernacle, as this gives opportunity to show, by contrast, how
much better the heavenly is than the earthly.
We are not to think that the old covenant and its service was not in itself
divine and wonderful. It was. It was a type of the heavenly, and as such
pointed out many lessons.
2.
What does the apostle say of the tabernacle? Heb. 9:2, first
part.
NOTE.—In
Exodus 25:8 the command is given: "Make Me a sanctuary;
that I may dwell among them." It is to this sanctuary that Paul refers. He
was acquainted with the temples later built by Solomon, Zerubbabel, and
Herod; but in giving this description he goes back to the original sanctuary
built by Moses under God's direction.
When Paul says "the first," he has reference to the first apartment of the
Mosaic tabernacle, as will be seen from the description which follows.
3.
What is mentioned as being in the first apartment of the sanc-
tuary? Heb. 9:2, last part.
NoTE.—The candlestick in the sanctuary was seven-branched, made en-
tirely of pure gold, and had seven lamps upon it. These served to give light in
the first apartment of the sanctuary, as there were no windows in the build-
.
ing. Exodus 25:31-40 describes this candlestick in detail.
In the first apartment in the sanctuary was also the table of shewbread,
made of wood overlaid with gold. Ex. 25:23. On this table the shewbread
was placed each Sabbath. Ex. 25:30; Lev. 24:8.
4.
What name is given to the shewbread? What is the table
called? Num. 4:7; Lev. 24:5, 6.
NOTE.—"It
was called shewbread, or 'bread of the presence,' because it
was ever before the face of the Lord. It was an acknowledgment of man's
dependence upon God for both temporal and spiritual food, and that it is
received only through the mediation of Christ. God had fed. Israel in the
wilderness with bread from heaven, and they were still dependent upon His
bounty, both for temporal food and spiritual blessings. Both the manna and
the shewbread pointed to Christ, the living bread, who is ever in the presence
[
61
of God for us. He Himself said, 'I am the living bread which came down from
heaven.' Frankincense was placed upon the loaves. When the bread was re-
moved every Sabbath, to be replaced by fresh loaves, the frankincense was
burned upon the altar as a memorial before
God."—Patriarchs and Prophets,
page 354.
5.
What was the apartment beyond the second veil called?
Heb. 9:3.
NOTE.—The "holiest of all," or the "most holy," was so called because in
this place God dwelt between the cherubim. Ex. 30:6 ; 1 Sam. 4:4.
It will be noticed that the veil here is called the "second veil." The first
veil was at the
entrance
of the first apartment.
6.
What article is mentioned first as belonging to the second
apartment? Heb. 9:4, first part.
NOTE.—This is explained by 1 Kings 6:22. The golden altar was "by the
oracle," stood near the veil, pertained to the holy of holies, and is so considered
here. See Exodus 30:1-6, "before the veil" ... "before the mercy seat."
-
The
incense offered to God was understood as being present on the mercy seat.
"The most important article of furniture in this apartment was the altar
of incense. It was about thirty-six inches in height, and its top was eighteen
inches square. This altar was overlaid with pure gold, and around its top was
a crown, or molding of gold. It was on this altar that the priest in the daily
service placed the coals of fire taken from the altar of burnt offering, and the
incense. As he put the incense on the coals on the altar, the smoke would
ascend, and as the veil between the holy and the most holy did not extend to
the top of the building, the incense filled not only the holy place but also the
most holy. In this way the altar of incense, although located in the first apart-
ment, served the second apartment also. For this reason it was put 'before
the veil that is by the ark of the testimony before the mercy seat that is over
the testimony,' where God was to meet with His people.
E.
30:6."—M. L.
Andreasen,
The Sanctuary Service,
page 25, new ed.
7.
What important piece of furniture is next mentioned? What
was in the ark? Heb. 9:4, last part.
NoTE.—The ark was the most important article of furniture in the sanctu-
ary. In it were the two tables of the law, about which the whole service re-
volved. The ark also contained the golden pot that had the manna, and
Aaron's rod.
"God has highly honored His holy law. The ark of the testament, con-
taining the law engraven on tables of stone, was the symbol of His presence
with His people. This sacred ark was interwoven with the national history
of the Israelites as well as with their religious faith. It was with them in their
wanderings in the wilderness; and when the people passed over Jordan to take
possession of the promised land, by the command of God the ark was borne by
the priests into the midst of the river, and there remained until all Israel had
passed over in the path that through the favor of God had been opened for
them. It was often borne by the armies of Israel as a token that God was
with His people, and made their cause His own. When this was the case, their
[
7
]
enemies were terrified; for they knew that nothing could stand before the
mighty God of Israel. But if the Israelites transgressed that law, they forfeited
the divine protection, and were delivered into the hands of their enemies."—
Ellen G. White,
Bible Echo,
November, 1886.
8.
What was written on the tables of the covenant? Deut. 10:
1-5.
9.
What was on the top of the ark? Heb. 9:5.
NoTE.—In the sanctuary two cherubim of beaten gold shadowed the mercy
seat. Ex. 25:16-20. In Solomon's temple two additional angels were placed
on the floor beside the ark. 1 Kings 6:23-28.
"Four heavenly angels always accompanied the ark of God in all its
journeyings, to guard it from all danger, and to fulfill any mission required
of them in connection with the
ark."—Spiritual Gifts,
vol. 4, p. 102.
10.
Where did the priests always go in? Heb. 9:6.
Nom—The priests had access to the first apartment "always;" that is,
they could officiate there every day between sunrise and sunset. Thy had no
right to enter the second apartment.
11.
Who alone went into the most holy place? How often did
he go in? What must he have with him? Heb. 9:7, first part.
12.
For whom did he offer the blood? For what did he offer it?
Heb. 9:7, last part.
13: In what respects does Christ's ministry differ from that of
the earthly high priests? Heb. 7:27.
Lesson 3,
for July
17, 1948
The Daily Service: Burnt Offerings
LESSON SCRIPTURES: Ex. 29:9, 15-25, 38-42; Lev. 1:1-17.
MEMORY VERSE: "The sacrifices of God are a broken spirit: a broken and
a
contrite heart, 0 God, Thou wilt not despise." Ps. 51:17.
STUDY
HELP: M. L. Andreasen, "The Book of Hebrews," pages 372-376.
1. What were the priests to offer day by day continually?
Where were they to be offered? Ex. 29:38, 39.
NoTE.—"Every morning and evening a lamb of a'year" old Was burned upon
the altar, with its appropriate meat offering JEllen G. White follows the King
James Version in using "meat" offering. In the American Revised it is "meal"
offering.], thus symbolizing the daily consecration of the nation to Jehovah,
[ 8 I
and their constant dependente upon the atoning blood of
Christ."—Patriarchs
and Prophets,
page 352.
The morning and evening sacrifices were for the nation. They were called
"a continual offering." They were to burn "upon the altar all night unto the
morning, and the fire of the altar shall be burning in it." Lev. 6:9; Ex. 29:42.
In the daytime the individual burnt offerings were added to the regular morn-
ing sacrifice so that there was always a burnt sacrifice on the altar. "The fire
shall ever be burning upon the altar; it shall never go Out." Lev. 6:13.
"In the old dispensation, an offering of gratitude was kept continually
burning upon the altar, thus showing man's endless obligation to God."—
Testimonies,
vol. 4, p. 477.
2.
What was this altar called? How was it made? Ex. 38:1-7.
NoTE.—The altar upon which the two lambs were to be offered daily was
the altar of burnt offering, which stood in the court outside the sanctuary. It
was about eight feet square and between four and five feet high. It was hollow,
and had a grate of brass network on top. On this altar the daily sacrifice was
burned morning and evening, and also other individual offerings. It was called
"the altar of burnt offering" because on it sacrifices were burnt. In Solomon's
temple the altar was much larger.
Another altar in the first apartment of the sanctuary was called "the altar
of incense," because on it incense was burned. It was a small altar, and only
incense was burned on it, never any sacrifice.
3.
What other things were offered with the lamb? What was
offered at even? What is this daily offering called? Ex. 29:40-42.
NOTE.—The flour, oil, and wine offered with the lamb were products of
the soil, signifying that God was the giver of all things and that the nation
recognized Him as their provider.
The service in the evening was a duplication of the morning service. Being
performed daily, it was called the "continual" burnt offering. It is to this
that reference is made in Hebrews 9:6.
4.
Besides the morning and evening sacrifice, what other burnt
sacrifices were offered? What kind of animals were used? Lev.
1:1, 2.
NOTE.—An individual might offer a burnt sacrifice to the Lord for himself.
He could bring an animal from the herd—an ox or a bullock; or from the flock
a goat, a ram, or a sheep.
5.
If an animal from the herd was chosen, what kind must it be?
Before sacrificing it, what significant ceremony did he perform?
What significance did this have? Lev. 1:3, 4.
NoTE.—The placing of the hand upon the head of the sacrifice was most
significant, as indicated in the statement, "it [the bullock] shall be accepted
for him;" that is, the sacrifice was accepted instead of the man,
"to make
atonement for him."
It was thus a vicarious sacrifice, one dying for another;
[9
1
and God accepted it. A burnt sacrifice was not obligatory on the part of the
offerer. He was to "offer it of his own voluntary will."
6.
Who killed the bullock? What did the priests do to the
blood? Who flayed the sacrifice? Lev. 1:5, 6.
NoTE.—The offerer killed the sacrifice, and cut it in pieces after removing
the skin. The priests ministered the blood, sprinkling it round about upon the
altar of burnt offering.
7.
After the animal was killed and skinned, what did the priests
do? How much was burnt on the altar? What was this offering
made by fire said to be? Lev. 1:7-9.
NOTE.—The
wood was laid "in order." The parts of the animal were also
laid "in order." Though the entire sacrifice was all to be burned, the inwards
and the legs were first to be washed—a seemingly unnecessary work. All this
denotes and teaches order and cleanliness.
Burnt offerings were called "a sweet savor unto the Lord." They stood for
dedication and consecration to God. Paul draws a lesson from the burnt
offerings when he says: "I beseech you therefore, brethren, by the mercies of
God, that ye present your bodies a living sacrifice, holy, acceptable unto God,
which is your reasonable service." Rom. 12:1.
8.
What procedure was followed in case a sheep or a goat was
offered? Lev. 1:10-13.
NorE.—The procedure was practically the same as in the case of the bullock.
The important part, the blood, was sprinkled round about upon the altar, and
the whole animal was burned on the altar. It should be noted that the skin was
not included in what was burned on the altar. That was given to the officiating
priest. Lev. 7:8.
9.
If the offerer could not afford to bring a bullock or a lamb,
or did not choose to do so, what might he bring? How was this
offering killed and the blood ministered in such cases? Lev. 1:14, 15.
10.
How were the refuse parts disposed of? What was done to
the rest of the offering?, Ley. 1:16, 17.
NOTE.—It
was doubtless because of stench that would arise from the
burning of the crop and the feathers, as well as from the skins of animals, that
these were not placed on the altar.
11.
On what special occasions were burnt offerings used? Lev.
14:2, 19, 20; 12:6-8; 15:1315, 30.
Non.—Burnt offerings were offerings of consecration and of dedication.
When we today consecrate ourselves to God, we do what formerly was signi-
fied by the burnt offering.
10
12.
On what other occasions were burnt offerings used? Ex.
29:9, 15-25; Lev. 8:18; Num. 6:13, 14.
NOTE.—At the consecration of Aaron and his sons, burnt offerings were
used in addition to sin offerings. It was the custom to bring these two offerings
together. Sin offerings atoned for specific sins, burnt offerings for general
sinfulness. This can perhaps best be illustrated by what we do today. We may
have done something wrong, and ask God to forgive us. In olden times this
would require a sin offering. After we have confessed our sin, we add to our
prayer: "And if there are other sins we do not know about, forgive these also."
This would have required a burnt offering. Hence, as stated above, sin offerings
atoned for specific sins, burnt offerings for general sinfulness.
13.
On what occasions did Job offer burnt offerings? For whom
did he offer them? What did he say they might have done? Job
1:4, 5.
NoTE.—This illustrates one purpose of the burnt offerings and shows that
these offerings were really prayers to God. Job did not know, but feared his
sons might have sinned. So he offered burnt offerings for them.
The burnt offering was in some ways the highest sacrifice in Scripture, for
all
of it ascended from the fire as a sweet savor unto God. The Hebrew word
for "burnt offering" really means that which "ascends" or "goes up." Noah's
offerings in a new world were of this order. Gen. 8:20, 22.
,
Leviticus 1:3 indicates that the offerer "shall offer it of his own voluntary
will," and throughout chapter 8 we see the words, "and he brought" (verses
14, 18, 22), showing the readiness of the victim also. Notice this voluntary
spirit in Jesus: "He is brought as a lamb to the slaughter." Isa. 53:7. "He was
led." Acts 8:32. "And led Him away to Annas first." "Then led they Jesus from
Caiaphas." John 18:13, 28. "Then came Jesus forth." "He brought Jesus
forth." "And they took Jesus, and led Him away. And He bearing His cross
went forth." John 19:5, 13, 16, 17.
Lesson 4, for July 24, 1948
The Daily Service: Meat and Peace Offerings
LESSON SCRIPTURE: Leviticus 2; 3.
,
MEMORY VERSE: "Therefore being justified by faith, we have peace with God
through our Lord Jesus Christ." Rom. 5:1.
STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 376-378.
Meal Offerings
1. Of what did the meat offerings consist? What part was burnt
on the altar? What was done to the remnant? Lev. 2:1-3.
NoTE.—"Meat" offering is a term that needs explanation, as there was no
flesh meat in the meat offerings. They were entirely vegetable. 'Meat" is
simply an old English word that means "food." Ex. 29:41, A. R. V.
E
11 ]
A handful—the memorial part of what Was brought—was burned on tue
altar.. The rest belonged to the priest. It was a sweet-savor offering, the same
as the burnt offering.
2.
In what other three ways might the meat offering be pre-
pared? What was done to the offerings? Lev. 2:4-9.
3.
What two things might not be used in the meat offering?
Lev. 2:11.
NoTE.—While leaven is symbolic of sin, of hypocrisy, malice, wickedness
(Luke 12:1; 1 Cor. 5:8), there is no direct statement in the Bible as to the
symbolic meaning of honey.
4.
When could leaven and honey be used? Lev. 2:12.
NOTE.—"As an oblation of first fruits ye shall offer them." (R. V.) Leaven
and honey might be used in the "oblation of the first fruits." Compare Leviti-
cus 23:17; 2 Chronicles 31:5.
When the Lord calls us out of the world, He invites us to bring all our sin-
ful tendencies and cherished worldliness to Him. He wants us to come as we
are. While God is not pleased with sin and it is not a sweet savor to Him, and
while its symbol, leaven, must not come on the altar, God wants us to come
to Him with all our sin and self-righteousness. Having come, we are to lay
all at His feet. Then we are to go and sin no more.
5.
What is said of the use of salt? In what offerings was it to
be used? Lev. 2:13.
NoTE.—"In the ritual service, salt was added to every sacrifice. This, like
the offering of incense, signified that only the righteousness of Christ could
make the service acceptable to God. Referring to this practice, Jesus said,
`Every sacrifice shall be salted with salt.' Have salt in yourselves, and have
peace one with another.' All who would present themselves 'a living sacrifice,
holy, acceptable unto God,' must receive the saving salt, the righteousness of
our Saviour. Then they become 'the salt of the earth,' restraining evil among
men, as salt preserves from corruption. But if the salt has lost its savor; if
there is only a profession of godliness, without the love of Christ, there is no
power for good. The life can exert no saving influence upon the world."—The
Desire of Ages,
page 439.
6.
What is said of the meal offering of first fruits? Lev. 2:14-16.
NOTE.—Meal offerings signified submission and dependence upon God. As
burnt offerings stood for surrender of the life, so meal offerings were an ac-
knowledgment of God's sovereignty and man's stewardship. Before partaking
of the fruit of the earth, the devout Israelite would present a portion to God
who graciously accepted it as a sweet savor, and as "a thing most holy." Verse
10. Meal offerings acknowledged that God was the giver of all good things,
that He proyides food and all else with which our lives are blessed.
"Even before the tithe could be reserved, there had been an acknowledg-
ment of the claims of God. The first that ripened of every product of the land,
f 12
was consecrated to Him. The first of the wool when the sheep were shorn, of
the grain when the wheat was threshed, the first of the oil and the wine, was
set apart for God. So also were the first-born of all animals; and a redemption
price was paid for the first-born son. The first fruits were to be presented be-
fore the Lord at the sanctuary, and were then devoted to the use of the priests.
"Thus the people were constantly reminded that God was the true proprie-
tor of their fields, their flocks, and their herds; that He sent them sunshine
and rain for their seedtime and harvest, and that everything they possessed
was of His creation, and He had made theM stewards of His goods.
"As the men of Israel, laden with the first fruits of field and orchard and
vineyard, gathered
-
at the tabernacle, there was made a public acknowledgment
of God's goodness."—Patriarchs
and Prophets,
page 526.
7.
In what ways can we see the true meaning of the meal offer-
ing in the life and work of Jesus?
ANSWER.—This offering represents perfection and excellence, which are
found in the great antitype, Jesus, and which cover our human deficiencies.
It is typical of a perfect life in which self and possessions are given to God.
Peace Offerings
8.
Of what did the peace offering of the herd consist? Lev. 3:1.
NOTE.—The ritual was in most respects the same as that of the burnt offer-
ing. However, a burnt sacrifice was always to be a male. Here, male or female
might be used.
9.
What was the offerer to do before killing the sacrifice? What
was done to the blood? Lev. 3:2.
10.
What was burned on the altar? Lev. 3:3-5.
NoTE.—In all offerings the fat was burned on the altar. Even in sin offer-
ings—which were never burned on the altar—the fat was offered on the altar.
11.
What was done when an offering was taken from the flock?
Lev. 3:7-11.
NoTE.—The ritual was the same for all of these offerings. The hand was
laid upon the head of the animal, then it was killed, and the blood was
sprinkled round about upon the altar. After that the fat was burned on the
altar for a sweet savor. Lev. 3:16.
12.
What did God command as a perpetual statute? Lev. 3:17.
•
NorE.—The fat and the blood were not to be used for food; they were the
two things used for atonement.
13.
What part of the peace offering belonged to the priest?
Lev. 7:32-34.
[
13]
14.
What three kinds of peace offerings does God recognize?
Lev. 7:13, 16.
NorE.--The three kinds of peace offerings mentioned are thanksgiving,
vow, and voluntary offerings. Of all of these the priest received his part, and
the rest belonged to the offerer. The flesh was to be eaten the same day or
the second day, but not the third. Lev. 7:16-18. This necessitated that
others join in the eating.
Peace offerings were joyous occasions of thanksgiving. They were a com-
munal meal in which the offerer, his family and friends, and the priests par-
ticipated.
15.
What spiritual lessons come to us through the peace offer-
ings as related to Jesus?
ANSWER.—"He is our peace." Eph. 2:14. "We have peace with God
through our Lord Jesus Christ." Rom. 5:1. See also Colossians 1:21, 22; 2
Corinthians 5:18.
This peace offering had communal meanings. The Lord's portion was
burned on the altar (Lev. 3:14-17) ; the priest received a portion (Lev. 7:33,
34) ; the rest belonged to the individual, who could invite any ceremonially
clean friend to share it with him (Lev. 7:16-21). It was the most joyous of
all the sacrifices. Compare Revelation 3:20. Also note similarities in the
communion service fellowship between the believer and God.
Lesson 5, for July 31, 1948
The Daily Service: Sin Offerings
LESSON SCRIPTURE: Leviticus 4.
MEMORY VERSE: "If we confess our sins, He is faithful and just to forgive
us our sins, and to cleanse us from all unrighteousness." 1 John 1:9.
STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 379-394.
1.
When a priest sinned, what was he instructed to do? Lev. 4:3.
2.
When the whole congregation became conscious of sin, what
were they to do? Lev. 4:13, 14.
3.
What kind of sin offering was required of a guilty ruler?
Lev. 4:22, 23.
4.
What sacrifices were required as a sin offering from the com-
mon people? Lev. 4:27, 28. See also verse 32.
5.
What significant ceremony must precede the slaying of the
sin offering? Lev. 4:4, 15, 24, 29.
[ 14 ]
6. How specific was the sinner's confession to be in connection
with the sin offering? •Lev. 5:5, 6.
Nom—In each case the sinner was to lay his hand on the head of the
animal and,
then slay it. Of the confession it is said: "He shall confess that he
hath sinned in that thing." A general confession was not 'enough. Confession
must deal with specific sins. It is "that thing" that counts.
'7.
How and where was the blood ministered in case the anointed
priest or the whole congregation sinned? Lev. 4:5-7, 16-18.
NOTE.—In every sacrifice the blood is the important element:, In cases
where the anointed priest or the whole congregation sinned, the blood was
handled alike. The 'priest was to take the blood into. the first apartment of
the sanctuary, dip his finger in it, "and sprinkle it seven times before the I.prd;
even
before the veil." He was also to "put some of the blood' upon'the horns
of the altar" of sweet incense. The unused portion 'of the blood 'was poured
out at the bottom of the altar of burnt offering.
-
While the sinner killed the offering, only the priest could minister the blood.
It is incorrect to think that the sanctuary reeked with blood. The priest dipped
just one, finger in the blood when he sprinkled it. Also, it was not very often
that the whole congregation sinned, as they did in dancing about the golden
calf.
8.
How and where was the blood ministered in case a ruler or
one of the common people sinned? Lev. 4:25, 30,
34.
NoTE.—In both of these cases the blood was handled alike. It was
not
carried into the sanctuary. The priest dipped his finger in the blood'"and put
it upon the horns of the altar of burnt offering," as we make a fingerprint
mark. This recorded the sin, and also recorded that a sacrifice had
been
brought
it. Jer. 17:1. A like record was made on the horns of the
altar of incense when the anointed priest or the whole congregation sinned.
Lev. 4:7, 18. In all cases the unused portion of the blood was poured out
at the foot of the altar of burnt offering. In Solomon's temple there was
a
sewer
connected with the altar, by which means the blood was disposed of.
9.
What was done with the body of the bullock which
,
was of-
fered for the anointed' priest or the whole congregation? Lev.
4:8-12, 19-21.
Norz.—The fat was burned on the altar of burnt offqing, but the body
itself was taken without the camp and burned. No offering called specifically
a sin offering was ever burned on the altar. Only the fat was burned.
10.
What did the law of the sin offering require of the priest?
Lev. 6:25, 26,19.,
NarE.—When a ruler or one of the common people sinned, the ,priests were
to eat the flesh. "All the males among the priests shall eat thereof." Lev, 6:29.
It was
to be
eaten, not "in
the
holy place," but, as the original reads; "in a
Lis]
holy place," and this is defined to be "in the court of the tabernacle of the
congregation." Verse 26. This is in sharp contrast to the bullock which was
taken without the camp and burned.
11.
What rule defines when the body was to be eaten and when
it was to be taken without the camp and burned? Lev. 6:30.
NOTE.—Read verse 30 carefully. When the blood was taken into the first
apartment, the body should be burned. But when the blood was
not
taken
into the sanctuary, the flesh should be eaten. The rule was: Either the blood
was taken into the sanctuary, or the flesh was eaten. One of the two things
must be done.
Review question 7. In the two cases there mentioned, the blood
was
taken
into the first apartment. According to the rule, then, the body was to be
burned without the camp. And this was done. Lev.' 4:12, 21.
Review question 8. In these two cases the blood was
not
taken into the
sanctuary, but put upon the horns of the altar of burnt offering. In those
cases, therefore, the flesh was to be eaten. Lev. 6:26, 29.
12.
What interesting event occurred that throws light on the
reason for the command to eat the flesh when the blood was not
carried into the holy place? Lev. 10:16-20.
NozE.—Moses was angry with Eleazar and Ithamar, the two sons of Aaron,
because they had not eaten the goat of the sin offering as commanded in
Leviticus 6:24-30. He tells them that "the blood of it was
not
brought in
within the holy place." For this reason "ye should indeed have
eaten
it in the
holy place, as I commanded." Lev. 10:18. "God hath given it you to bear the
iniquity of the congregation," he says, "to make atonement for them before
the Lord." Verse 17.
"To bear the iniquity." When the priests ate the flesh, they took upon them
the iniquity that had been confessed over the goat and which the goat carried.
The sinner by faith placed his sins on the goat. Then the priests were to eat
the flesh of the goat, taking the sin upon them, thus becoming a type of Him
who "bare our sins in His own body on the tree," who was made "to be sin
for us, who knew no sin," and who "bare the sin of many." 1 Peter 2:24; 2
Cor. 5:21; Isa. 53:12.
Aaron's two other sons had been killed that day because of transgression,
as recorded in .Leviticus 10:1-3. While "Aaron held his peace," he was dis-
pleased, and he did not feel that he or his sons were in a spiritual condition
to bear the sins of others; they had enough to bear their own. When this was
told to Moses, "he was content." Lev. 10:20. Moses agreed that only he who
was clean before God could bear the sins of others.
13.
How does this most important of all the sacrifices point
us to Jesus?
ANSWER.—a. "It pleased the Lord to bruise Him," and God made "His
soul an offering for sin." Isa. 53:10.
6.
Blo9d poured out was the basis on which the sin offering stood. "I am
poured out
like water." Ps. 22:14. "He hath
poured out
His soul unto death."
Isa. 53:12. See also the allusion in Matthew 26:28: "For this, is .My, blood of
1
16
]
the new testament, which is
shed
for many for the remission of sins." "This
cup is the new testament in My blood, which is shed for you." Luke 22:20.
Lesson 6, for August 7, 1948
The Day of Atonement
LESSON SCRIPTURE: Leviticus 16.
MEMORY VERSE: "For on that day shall the priest make an atonement for
you, to cleanse you, that ye may be clean from all your sins before the Lord."
Lev. 16:30.
STUDY HELP:
M. L.
Andreasen, "The Book of Hebrews," pages 394-411.
1.
In the services of the Day of Atonement what animals were
used? Lev. 16:3, 5.
NOTE.—While
other animals were also used on the Day of Atonement, for
our present purpose we need to note only the bullock and the two goats.
2.
For whom was the bullock offered in atonement? Lev. 16:6, 11.
NoTE.—"For his house" here means the priesthood.
3.
Before taking the blood of the bullock into the sanctuary,
what did the high priest first bring? Where did he bring it? Why
was this done? Lev. 16:12, 13.
NoTE.—The first time the high priest entered the most holy it was with,
incense which he put on the fire in the censer which he carried. This created
"the cloud" of incense which shielded him from the presence of. God "that he
die not."
4.
After this what did he do with the blood of the bullock?
Lev. 16:14.
NoTE.—This was the first time during the year that blood had been brought
into the most holy place. The blood was sprinkled "upon the mercy seat
eastward" and also before the mercy seat seven times. Thus atonement was
made for himself and for his house.
"Upon the mercy seat eastward" means that the blood was sprinkled upon
the eastward, side of the mercy seat.
5.
What was his next act? What was done with this blood?
Lev. 16:15,
NOTE.—This
goat was one of the two goats mentioned in verse 7. Lots
had been cast upon them, "one lot for the Lord, and the other lot for the
scapegoat." Verse 8. The one upon which the lot fell for the Lord was used
as a sin offering for the people. It was the blood of this goat which the high
[ 17 ]
priest took into the most holy place and sprinkled upon and before the mercy
seat, where he had previously sprinkled the blood of the bullock.
6.
What did the blood of the Lord's goat accomplish? Lev.
16:16, 18, first part.
NoTE.—By "holy place" is here meant the second apartment, and by "the
tabernacle of the congregation" is meant the first apartment. Having made
atonement for these apartments, he went out to the altar of burnt offering in
the court and made atonement for it. Thus the blood of the goat atones for the
most' holy, the • holy, and the altar.
7.
Where does he next put the blood of the bullock and the
goat? Where does he sprinkle the blood? What is accomplished
for the altar? Lev. 16:18, 19.
NOTE.—The high priest took the blood of the bullock and of the goat and
put it on the horns of the altar and sprinkled it seven times: This served to
"cleanse it, and hallow it from the uncleanness of the children of Israel."
8.
After the service of reconciliation was ended, what did
{
Aaron
do with the live goat? What was placed on his head? Lev. 16:20,
21, first part.
Nom.—The slain goat had symbolized and ceremonially accomplished full
atonement of sins. These sins no longer rested upon the people. The sense of
liberation, of a joyous release from their weight, must be felt by the people.
The symbol of this is the disappearing goat, so not only sin, but the conscious-
ness of it, its engendering fear and presence—these, too, must disappear from
the minds of the people, leaving them with a feeling and consciousness of
being cleansed, delivered, free, the sins being utterly banished.
9.
Where was this goat then sent? What did he bear? Lev.
16:21 (last part), 22.
NoTE.—"It was seen, also, that while the sin offering pointed to Chriit as
a sacrifice, and the high priest represented Christ as a mediator, the scapegoat
typified Satan, the author of sin, upon whom the sins of the truly penitent will
finally be placed. When the high priest, by virtue of the blood of the sin
offering, removed the sins from the sanctuary, he placed them upon the scape-
goat. When Christ, by virtue of His own blood, removes the sins of His people
from the heavenly sanctuary at the dose of His ministration, He will place
them upon Satan, who, in the execution of ;the judgment,•must bear the final
penalty. The scapegoat was sent away into a land not inhabited, never to
come again into'the congregation of Israel. So will Satan be forever banished
from the presence of God and His people, and he will be blotted frdm existence
in the final destruction of sin and sinners."—The
Great Controversy,
page 422.
1,Q' Why was it necessary to make atonement for the most holy,
the holy, and the altar? Lev. 16:16, 18.
[183
NOTE.—An
altar cannot sin, nor can a. building or an apartment. These
needed cleansing, not because they had sinned, but "because of the uncleanness
of the children of Israel, and because of their transgressions in all their sins."
It must be clear to all that it was the sins of Israel that caused uncleanness,
and that in some way the sanctuary became defiled when the people sinned.
Note these ten steps. A man sinned; he transferred his sins to an animal; the
animal was killed; the blood was sprinkled; the sanctuary became unclean;
it needed cleansing ; it was cleansed with the blood of the Lord's goat; sins were
put on the head of the scapegoat; the scapegoat was taken to the wilderness;
the camp was clean.
11.
As the record of sin was completely eradicated from the
sanctuary, what was done for the people on that day? Lev. 16:30.
NorE.—The people had already been forgiven as they, day by day, pre-
sented their offerings at the tabernacle. Now they were cleansed. This is the
distinction between forgiveness of sin and sanctification. It is not enough to
heal the wound caused by the serpent. The serpent must be killed.
On the Day of Atonement the people were symbolically cleansed from sin,
sanctified. This is comparable to what God promises in the New Testament:
"If we confess our sins, He is faithful and just to forgive us our sins." This
was the first step, accomplished in olden time by the service in the first apart-
ment. Then comes the second step "and to cleanse us from all unrighteousness."
1 John 1:9. This is what was done on the Day of Atonement in the second
apartment.
12.
How inclusive was this atonement? Lev. 16:33, 34.
NOTE.—"Since Satan is the originator of sin, the direct instigator of all
the sins that caused the death of the Son of God, justice demands that Satan
shall suffer the final punishment. Christ's work for the redemption of men
and the purification of the universe from sin, will be closed by the removal of
sin from the heavenly sanctuary and the placing of these sins upon Satan
;
who
will bear the final penalty. So in the typical service, the yearly round of minis-
tration closed with the purification of the sanctuary, and the confessing of
the sins on the head of the scapegoat.
"Thus in the ministration of the tabernacle, and of the temple that after-
ward took its place, the people were taught each day the great truths relative
to Christ's death and ministration, and once each year their minds were carried
forward to the closing events of the great controversy between Christ and
Satan, the final purification of the universe from sin and
sinners."—Patriarchs
and Prophets,
page 358.
"The forgiveness of sins and iniquities and transgressions, belongs in a
special sense to this time. We are in the antitypical day of atonement, and
every soul should now be humbling himself before God, seeking pardon for
his transgressions and sins, and accepting the justifying grace of Christ, the
sanctifying of the soul by the operations of the Holy Spirit of Christ; thus the
carnal nature is transformed, renewed in holiness after the image of Christ's
righteousness and true holiness."—Ellen G. White, quoted
in Appeal and
Suggestions to Conference Officers,
pages 25, 26.
[19]
Lesson 7, for August 14, 1948
A High Priest of Good Things to Come
LESSON SCRIPTURE: Heb. 9:6-12.
MEMORY VERSE: "By His own blood He entered in once into the holy place,
having obtained eternal redemption for us." Heb. 9:12.
STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 322-345.
1.
When did the priests go into the first tabernacle? When did
the high priest go into the most holy? What did he bring with
him? For whom did he make the offering? Heb. 9:6, 7.
NOTE.—We
are now prepared to proceed with the lessons in the book of
Hebrews. The daily sacrifices and the service on the Day of Atonement were
well known to the Hebrews to whom Paul wrote. The apostle is now ready
to draw some lessons on the basis of that knowledge.
2.
What does the Holy Ghost signify by this? Heb. 9:8.
NOTE.—The
sanctuary services were not empty ceremonies. There was
something of deep significance in them. The particular point which the Holy
Spirit here stresses is the fact that "the way into the holiest of all was not
yet made manifest, while as the first tabernacle was yet standing."
This statement has been the subject of much discussion which would not
be profitable to study in detail here. It is worthy of note that the term "the
holiest of all" is in the original simply "the holies," exactly the same word in
Greek, which in verse 24 is translated "holy places." We might therefore
transliterate, "the way into the [true] holies [in heaven] was not yet made
manifest while the [earthly] tabernacle still had a standing."
The author has been discussing the earthly sanctuary in verses 1-7. He
now begins a consideration of the heavenly sanctuary, which continues all
through the rest of the chapter. The transition is made in verse 8. The service
in the sanctuary in heaven, the Spirit says, could not begin as long as the
earthly service still had value; that is, as long as God recognized it.
3.
What is the earthly service called? Heb. 9:9, first part.
Nom.—This emphasizes the point that all the ceremonies, and the sanctu-
ary itself, were figures of something greater; that is, they had a meaning and
application beyond what appeared to the eye. The author is contrasting the
earthly with the heavenly service—telling us what the Holy Spirit signifies.
"Here is revealed the sanctuary of the new covenant. The sanctuary of the
first covenant was pitched by man, built by Moses; this is pitched by the Lord,
not by man. In that sanctuary the earthly priests performed their service; in
this, Christ, our great high priest, ministers at God's right hand. One sanctu-
ary was on earth, the other is in heaven....
"The sanctuary in heaven, in which Jesus ministers in our behalf, is the
great original, of which the sanctuary built by Moses was a copy.. God placed
His Spirit upon the builders of the earthly sanctuary. The artistic skill dis-
played in its construction was a manifestation of divine wisdom. The walls
20
had the appearance of massive gold, reflecting in every direction the light of
the seven lamps of the golden candlestick. The table of shewbread and the
altar of incense glittered like burnished gold. The gorgeous curtain which
formed the ceiling, inwrought with figures of angels in blue and purple and
scarlet, added to the beauty of the scene. And beyond the second veil was
the holy' shekinah, the visible manifestation of God's glory, before which none
but the high priest could enter and
live."—The Great Controversy,
pages 413,
414.
4.
What was the offering of gifts and sacrifices unable to do?
Heb. 9:9, second part.
NOTE.—The sacrifices "could not make him that did the service perfect."
This was not what it was designed to do. Its purpose was to point the sinner
to the new service which would accomplish in reality that which the old
service foreshadowed.
5.
To what does the Holy Spirit especially have reference?
Heb. 9:9, last part.
NorE.—The conscience here stands for the spiritual part of man. With the
old ceremonies and washings the sinner could he cleansed ceremonially accord-
ing to the flesh. But that was not the real intent of God. Vital as is bodily
cleanliness, it does not compare in importance with the cleansing of the "inner
man" of the spirit.
6.
In what did these ceremonies consist? Heb. 9:10, first part.
NOTE.—The Jews were careful of defilement in eating and drinking. Some
of these ordinances were good, and have value even today; but at best they
dealt with the outward only. Here the reference is particularly to sacrificial
ceremonies.
"Divers washings" refer to the many ceremonies involving washing and
bathing, in which both people and priests partook. Mark 7:4. Such cleansed
the flesh, but not the conscience.
"Carnal ordinances" and "fleshly ordinances" were rules not sinful in them-
selves, but which did not touch the conscience.
7.
How long should the ceremonies continue? Heb. 9:I0, last
part.
NOTE.—The "time of reformation" has reference to the Christian age,
especially as'inaugurated by the advent, death, and resurrection of Christ.
When He should come who was the fulfillment of the system of ordinances,
and to whom all the sacrifices pointed, the typical ordinances were to cease.
8.
Of what is Christ said to be high priest? Heb. 9:11, first part.
NoTE.—Christ is a high priest of "good things to come," or "good things
thatkare come." Both translations are permissible. Some of the good things
for which Christ came to minister have come already; but still greater things
are in the glorious future.
[ 21 ]
9.
How is the tabernacle here described? Heb. 9:11, second part.
NorE.—As Moses built a tabernacle, so Christ also built one, but His is
"greater and more perfect." The Mosaic sanctuary was built according to the
pattern shown Moses in the mount, and was wonderful in its typical signifi-
cance. But Christ's tabernacle is greater and more perfect, not built with
hands.
10.
What is said further of this greater and more perfect taber-
nacle? Heb. 9:11, last part.
r.
NorE.—It is clear that there is a real sanctuary in heaven of which' the
earthly was a type. If there is no temple in heaven, how could Moses build a
likeness of it on earth? He was given a "patterti of the tabernacle." Ex. 25:9.
"Moses made the earthly sanctuary, 'according to the fashion that he had
seen.' Paul declares that 'the tabernacle and all the vessels of the ministry,'
when completed, were 'the patterns of things in the heavens.' And John says
that he saw the sanctuary in heaven. That sanctuary, in which Jesus ministers
in our behalf, is the great original, of which the sanctuary built by Moses was
a copy.
"The heavenly temple, the abiding place of the King of kings, where 'thou-
sand thousands minister unto Him, and ten thousand times ten thousand stand
before Him,' that temple filled with the glory of the eternal throne, where
seraphim, its shining guardians, veil their faces in adoration,—no earthly
structure could represent its vastness and its
glory."—Patriarchs and Prophets,
page 357.
11.
By what did Christ enter into the holy place? Heb. 9:12,
first part.
NorE.—When the high priest on earth entered the sanctuary, he carried the
blood of the sacrificial animals which had just been slain. This was his means
of entrance. Christ entered not by the blood of goats and calves, but by virtue
of His own blood.
"Holy place" here, as other places in the epistle, is in the plural, "holies," or
"holy places." Christ performed the work of both priest and high priest,
which included service in both apartments. In Hebrews Christ is called "priest"
nine times, and-"high priest" eleven times.
"The ministration of the priest throughout the year in the first apartment
of the sanctuary, 'within the veil' which formed the door and separated the
holy place from the outer, court, represents the work of ministration upon
which Christ entered at His ascension. It was the work of the.priest in the
daily ministration to present before God the blood of the sin offering, also
the incense which ascended with the prayers of Israel. So did Christ plead
His blood before the Father in behalf of sinners, and present before Him also,
with the precious fragrance of His own righteousness, the prayers of penitent
believers. Such was the work of ministration in the first apartment of the
sanctuary in heaven.
"Thither the faith of Christ's disciples followed Him as He ascended from
their sight. Here their hopes centered, 'which hope we have,' said Paul, 'as
an anchor of the soul, both sure and steadfast, and which entereth into that
within the veil; whither
the forerunner is for us entered, even
Jesus, made an
[
22]
high priest forever.' 'Neither by the blood of goats and calves, but by His
own blood He entered in once, into the holy place, having obtained eternal
redemption for us.'
"—The Great Controversy,
pages 420, 421.
12. What did Christ obtain for us by entering into the _holy
places? Heb. 9:12, last part.
NcrrE.—Alford says: "Obtained, not 'having obtained' ... the redemption
was,
not accomplished
when
He entered, but accomplished
by
His entering."
Christ's death on the cross corresponded to the death of the victim
the
sacrificial service. But the death of the victim did not of itself procure either
the forgiveness of sin or redemption. This was accomplished in figure only
when the priest went into the sanctuary with the blood and there ministered it.
Lesson 8, for August 21, 1948
The Red Heifer; the Ratification of the Covenant
LESSON. SCRIPTURE: Heb. 9:13-22.
MEMORY VERSE: "Almost all things are by the law purged with blood; and
without shedding of blood is no remission." Heb. 9:22.
STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 346-355.
1.
What did the blood of bulls and goats and the ashes of a
heifer accomplish? Heb. 9:13.
NotE.—All that these could do was to make him ceremonially clean Who
had become ceremonially unclean. They could not cleanse the conscience, the
inner life. Only the blood of Jesus can do that.
2.
What instruction concerning the ashes of a heifer was given
to Moses? Num. 19:1-9.
NoTE.—The red heifer held an important place in the ceremonial service.
"A red heifer without spot, wherein is no blemish," was taken without the
camp and killed. Num. 19:1-3. The priest then took of the blood and sprinkled
it seven times toward the tabernacle. Verse 4. After this the entire animal was
burned, cedar wood, hyssop, and scarlet were added, and the resulting ashes
were laid "up without the camp in a clean place, and it shall be kept for the
congregation of the children of Israel fora water of separation: it is a purifi-
cation for sin." Num. 19:9.
.0.
How and for what purpose were these ashes used? Num.
19:17-19.
,I.NoTE.—The ashes of the heifer were placed in a vessel, "and running water
shall be put thereto." A small branch of hyssop was then,dipped in the water,
"Old the clean person shall sprinkle upon the unclean on the third day, and on
the sevehth,clay: and on the seventh day he shall purify himself, and wash his
128
clothes, and bathe himself in water, and shall be clean at even." Verse 19.
This is said to be "a purification for sin." Verses 9, 17.
4. Name some of the points wherein the red heifer differs from
other sacrifices. Numbers 19.
NozE.-b—These.are sthne'differences to be noted:
a.
"This heifer was to be red, which was a symbol of blood. It must be
without spot or blemish, and one that had never borne a yoke. Here, again,
Christ was
typified."—Testimonies,
vol. 4, p. 120.
"The heifer was to be red, without one spot, thus in a special manner
typifying the blood of Christ. It was to be without blemish, thus representing
Him 'who knew no sin.' "—S. N. Haskell,
The Cross and Its Shadow,
page 146.
b.
The heifer was slain without the camp. Verse 3. Others were carried
out after they were slain, and burned. This one died without the camp.
It is ordinarily held that the red heifer signifies the sacrifice and death of
Christ for those not of Israel, the heathen, who are far from the sanctuary,
but who yet will be saved.
'
"The offerings brought to the sanctuary were to be without spot or blemish.
Had one stain of sin rested upon our Redeemer, His sacrifice would not have
secured the salvation of man. Christ was under no obligation to become man's
sacrifice. He was above law. But He took upon Him the form of a servant,
and went without the camp, bearing our reproach. He suffered without the
gates of Jerusalem, thereby signifying that He died not only for Israel, but for
all the world. Himself sinless, He was made sin for us, and upon Him
were laid all our iniquities. But when He came to the nation whom He 'came
to save, they received Him not, but crucified Him. Here type met antitype.
The ceremonies of the
.
Jewish worship were then no longer needed; for the
great Sacrifice to whom all other sacrifices pointed had now been offered. The'
middle wall of partition between Jew and Gentile was broken down, and all
nations, tongues, and people, were invited to partake of the salvation purchased
at so great a cost."—Ellen G. White, in
Signs of the Times,
July 15, 1880, page
299.
c.
The blood was not sprinkled in the holy place, nor was it put upon the
horns of the altar. It was sprinkled seven times
toward
the tabernacle, not
before
as the Authorized Version reads. Verse 4, R. V.
-
The skin was burned; this was not the case with the other offerings.
Veige Si"
'
13
.e.
The ashes which in other offerings were thrown out are here gathered,'
mixed with water, and used for purification. Verse 9.
- •
f.
"The stranger" was included in this ceremony of cleansing. Verse 10. '
g.
It was not necessary that a priest should do the sprinkling. Any "clean
person" could do it. Verse 18.
5. What contrast is there between the blood of beasts and the
blood of Christ? Heb. 9:14.
NOTE.—The blbod of animals merely "sanctifieth to the purifying of the
flesh." That of Christ` purges the "conscience from dead works to serve 'the
living God." The first 'was temporal, the second is eternal..The first was
typical; the second is real. The first Was`Vaiiial; 't.1Ze Second is spiritual:'''
24
6.
How did Christ offer Himself? Heb. 9:14.
7.
Of what is Chiist the mediator? What was done by means of
death? What do they receive who are called? Heb. 9:15.
NoTE.—The Greek word for "testament" also means "covenant." In this
place it appears that it is used in both senses.
8.
In the case of a testament, what must of necessity take place?
When does a testament become of force? Heb. 9:16, 17.
9.
How was the first covenant dedicated? Heb. 9:18, 19.
NOTE.—"Then followed the ratification of the covenant. An altar was
built at the foot of the mountain, and beside it twelve pillars were set up,
`according to the twelve tribes of Israel,' as a testimony to their acceptance of
the covenant. Sacrifices were then presented by young men chosen for the
service.
"Having sprinkled the altar with the blood of the offerings, Moses 'took
the book of the covenant, and read in the audience of the people.' Thus the
conditions of the covenant were solemnly repeated, and all were at liberty to
choose whether or not they would comply with them. They had at the first
promised to obey the voice of God; but they had since heard His law pro-
claimed; and its principles had been particularized, that they might know
how much this covenant involved. Again the people answered with one accord,
`All that the Lord hath said will we do, and be obedient.' When Moses had
spoken every precept to all the people according to the law, he took the blood,
. and sprinkled both the book and all the people, saying, This is the blood
of the testament which God hath enjoined unto
you."—Patriarchs and
Prophets,
page 312.
•
10.
What were the words which Moses used on this occasion?
Heb. 9:20; Ex. 24:8.
NOTE.—"Hath enjoined." This implies an obligation. The meaning is:
"This is the covenant which God requires you to keep."
11.
As God entered into covenant with Israel, what did He
promise them? What did -the people answer? Ex. 19:5-8; 24:7.
NOTE --God's promises to make Israel "a kingdom of priests, and an holy
nation" were good promises. So also was the people's promise a good promise:
"All that the Lord hath spoken we will do." As far as the promises go, they
could not be better. And yet something was lacking. "They, continued not in
My covenant." Heb. 8:9.
12.
What else did Moses sprinkle with the blood? Why was the
shedding of the blood necessary? Heb. 9:21, 22.,
?§)
Lesson 9
?
f or August 28, 1948 •
The Cleansing of Heavenly Things;
Christ Appears for Us
LESSON SCRIPTURE: Heb. 9:23, 24.
MEMORY VERSE: "It was therefore necessary that the patterns of things in
the heavens should be purified with these; but the heavenly things themselves with
better sacrifices than these." Heb. 9:23.
•
.STUDY HELP: M. L. Andreasen, "The Book of -Hebrews," pages 356-361.
1.
What was shown to be necessary in both earthly and heav-
enly sanctuaries? With what difference? Heb. 9:23.
NorE.—The contrast here is between the earthly things—which are here
called "the patterns of things in the heavens"—and "the heavenly things them-
selves." The earthly patterns were "purified with these," that is, with "the
blood of calves and of goats." Verses 19, 13. There, was a cleansing of the
earthly sanctuary preparatory for its dedication. After that there was a peri-
odic cleansing each year.
"As anciently the sins of the people were by faith placed upon the sin offer-
ing, and through its blood transferred, in figure, to the earthly sanctuary;
so in the new covenant the sins of the repentant are by faith placed upon
Christ, and transferred, in fact, to the heavenly sanctuary. And as the typical
cleansing of the earthly was accomplished by the removal of the sins by which
it had been polluted, so the actual cleansing of the heavenly is to be accon
plished by the removal, or blotting out, of the sins which are there recorded.'
—The Great Controversy,
pages 421, 422.
2.
What is required for the heavenly things? Heb. 9;23, last
part.
NorE.—We have here the astounding declaration that it is "necessary" that
the heavenly things be cleansed. Well may we ask: "Is there anything in
heaven that needs cleansing ?" The answer is definitely in the affirmative. It
is necessary
that the heavenly things be cleansed. Scripture says so. This needs
further clarification. In Lesson 6 we studied how the earthly-sanctuary was
deansed. We shall briefly review the essential points here.
3.
What defiled the sanctuary? Lev. 17:11.
Nora.—When
sin had been confessed over an- animal, the animal in figure
became a sinner. Its blood might therefore be considered sin-laden blood, as
the blood stands for the life.
,
Lev. 17:11. This sin-laden blood defiled, and
it! was this kind that made the sanctuary unclean. It is of course understood
that it was
sin
that defiled through the blood.
4.
In what other way is the sanctuary said to be defiled? Num.
19:13, 20; Lev. 20:3.
NoTE.—The references in Numbers concern ceremonial uncleanness; that
in Leviticus refers to moral uncleanness. A 'man who sins in act, word, or
thought defiles himself. Lev. 18:20; James 3:6; Matt. 15:18-20. According
to the foregoing texts from Numbers, he also defiles the land and the sanctuary.
It is to,
be noted that in the cases cited in Numbers there is no mention of
any sacrifice being brought by the individual or any blood sprinkled, and yet
the sanctuary is said to be defiled. Though the individual brought no sacrifice,
his sin was recorded in the daily morning and evening sacrifice, which was for
the whole nation. Thus the altar bore the record of his sin; but unless he
brought an individual sin offering, it would bear no record that he wished his
sin blotted out.
5.
What day was appointed in ancient Israel when the sanc-
tuary and the people were cleansed from all sin? Lev. 16:16-31.
NoTE.—The day appointed was the tenth day of the seventh month of the
Jewish year, our September-October. On that day an atonement was made for
Israel "to cleanse you, that ye may be clean from all your sins before the
Lord." Atonement was likewise made for "the holy place [the second apart-
ment], and the tabernacle of the congregation [the first apartment], and the
altar." Lev. 16:20. Not only were the people cleansed on that day, but the
sanctuary also, and this "because of the uncleanness of the children of Israel,
and because of their transgressions in all their sins." Verse 16. This cleansing
was repeated every year.
6.
By what means was the sanctuary cleansed on the Day of
Atonement? Lev. 16:15-17.
NOTE.—"On the Day of Atonement the high priest, having taken an
offering for the congregation, went into the most holy place with the blood, and
sprinkled it upon the mercy seat, above the tables of the law. Thus the claims
of the law, which demanded the life of the sinner, were satisfied. Then in his
character of mediator the priest took the sins upon himself, and leaving the
sanctuary, he bore with him the burden of Israel's guilt. At the door of the
tabernacle he laid his hands upon the head of the scapegoat, and confessed
over him 'all the iniquities of the children of Israel, and all their transgressions
in all their sins, putting them upon the head of the ,goat.' And as the goat
bearing these sins was sent away, they were with him regarded as forever
separated from the
people."—Patriarchs and Prophets,
page 356.
Throughout the year sinners had brought their offerings to the sanctuary
and obtained forgiveness. While the
sinner
went away
forgiven,
the tabernacle
became
defiled
because of the sin committed. The same blood that brought
forgiveness to the
man.
brought defilement to the
sanctuary.
On the Day of Atonement the high priest took the blood of the goat within
the veil, sprinkled it upon and before the mercy seat, and likewise sprinkled it
in the first
-
apartment and on the altar. This was in accordance with the
command of God that the high priest should make "atonement for the holy
sanctuary, and he shall make an atonement for the tabernacle of the congrega-
tion, and for the altar, and he shall make an atonement for the priests, and for
all the people of the congregation," Lev. 16:33. This was done "once a year."
[ 27 ]
7.
Where did Christ not enter? Heb. 9:24, first part.
NOTE.—"Holy places made with hands" is a reference to the earthly sanctu-
ary. Christ was not a priest on earth, so He did not enter the earthly taber-
nacle. The author mentions this as he is about to stress that Christ did enter
the heavenly sanctuary.
8.
Of what are the "holy places" a figure? Heb. 9:24, second
part.
NoTE.—Several texts affirm that the sanctuary built by Moses was accord-
ing to the pattern shown in the mount. Heb. 8:5; Ex. 25:40. This refers to
the building as well as to the furniture: "Thou shalt rear up the tabernacle
according to the fashion thereof which was showed thee in the mount." Ex.
26:30. This means that the earthly sanctuary with its two apartments is a
figure of the heavenly with its two apartments.
To make abundantly sure that all will understand that there are two
apartments in the heavenly sanctuary, the apostle here stresses this fact. In
verses 6 and 7 he mentions definitely the two apartments on earth, and he
says in verse 8 that the Holy Spirit signifies something by this. In verse 24
he mentions the holy
places
on earth and says they are figures of the true.
Nothing could be more definite than this.
9.
Where did Christ enter? What does He now do? Heb. 9:24,
last part.
NoTE.—Christ was not a priest on earth. Heb. 8:4. He did not enter the
holy places here. But He did enter the holy places in heaven, there "to appear
in the presence of God for us."
10.
In what capacity does Christ appear in the presence of God
for us? 1 John 2:1.
NoTE.—As an advocate appears for his client in an earthly court, so Christ
appears for us. The reading in Hebrews 9:24 indicates more than appears at
first glance. The original suggests the idea that Christ appears on our behalf
in the sense that He takes our place, and instead of us becomes the object of
God's scrutiny. In other' words, when we are called before God to give
account of our stewardship, Christ appears in our behalf and is examined by
God in our place.
11.
When does Christ thus appear for us? Heb. 9:24.
NorE.—The unique construction "now to appear" suggests an "eternal
now," applicable to every age and generation. That is, Christ ever lives to
make intercession for us, and every believer is assured that He is ready "now
to appear" whenever help is needed.
[ 28 ]
Lesson 10, for September 4, 1948
The Twenty-Three Hundred Days
LESSON SCRIPTURES: Dan. 8:1-14; Heb. 9:25-28.
MEMORY VERSE: "Unto two thousand and three hundred days; then shall the
sanctuary be cleansed." Dan. 8:14.
STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 362-365.
1.
What significant question did one saint ask another? Dan.
8:13.
NOTE.—Daniel had a vision as recorded in Daniel 8:1-12. He had seen a
contest between a ram and a he-goat in which the ram was completely
routed. Verses 3-7. The goat "waxed very great." Verse 8. Then appeared
"a little horn, which waxed exceeding great." Verse 9. This little horn, in its
papal phase, "cast down the truth to the ground; and it practiced, and pros-
pered." Verses 10-12.
At this juncture one saint asks another how long this vision is to be, "to
give both the sanctuary and the host to be trodden underfoot."
A day standing for a year, the 2300 days would be 2300 years. Ezek. 4:6.
Daniel well understood what the cleansing of the sanctuary meant, as did all
the Jews of his time. But what might the 2300 days mean? The sanctuary
was cleansed every year on the Day of Atonement, but now the vision stated
that in 2300 days it should be cleansed. The significance of this Daniel did
not understand. The angel Gabriel, however, assured him the vision of the
evening and the morning is true, but that he is to shut it up, for it is yet
"for many days." Dan. 8:26.
2.
From what time was Daniel to reckon the vision of "the
evening and the morning"? Dan. 9:25.
NoTE.—Daniel did much studying and praying, seeking to understand the
vision. Dan. 9:3. In his prayer he sought counsel from the Lord, confessing
his sins and the sins of his people. "Cause Thy face to shine upon Thy sanc-
tuary," he prays. Verse 17.
From the answer given, we understand that it was the time element in the
prophecy which Daniel did not understand and upon which he wanted light.
As he had been told that the vision was yet "for many days," he knew that
this was not the ordinary,cleansing that took place every year.
To the Jews the Day of Atonement was a day of judgment, as well as of
fasting and penitence. That day came every autumn; but now Daniel is told
that the day was far in .the future, and that it would not come in his time. -He
was 'to shut up the word and seal the book until "the time of the end." Dan.
12:4. This made it clear to him—and to us—that it could not have reference
to the yearly Day of Atonement.
The question which Daniel wished answered was this: When shall these
2300 days or years begin to be reckoned? To this the angel answers: "From
the going forth of the commandment to restore and to build Jerusalem." Dan.
9:25. At the time of this vision, Jerusalem lay in ruins, and the Jews were in
captivity in Babylon. The day when they should receive word that they
I 29 1
might return to their own country to rebuild the sacred city would be a
memorial day. From
that
day they were to reckon.
3. When did the commandment go forth "to restore and to
build Jerusalem"?. Ezra
7:11-26.
NOTE.-A
reading of the king's pronouncement makes it clear that this is
the decree to which the angel refers in Daniel 9:25. This commandment went
forth in the yeax 457 B. c., an established date, which may also be found in the
seventh chapter of Ezra, Bible margin. From this year, 457 years before
Christ,
we are
to reckon the period of the vision in the eighth chapter of
Daniel. Reckoning from the autumn of 457, when the decree went into effect,
we have 456 and a fraction years, B. c., to deduct from 2300 years, which
gives us 1843 and a fraction years, this bringing us over into the autumn of
1844.
•
UNTO 2,300
DAYS:
THEN
2.3
SZ,L... .
,
2z. SANCTUARY BE C LEA NSED
.
WEE.
ARE DET
.
=:0,0 00 NONE
.
1
AD Eh ED
27 31 30
At3Y
F
'r`.",f
1,810 years
THE 2300 DAYS
4.
What great event should take place in 1844? Dan. 8:14.
NorE.—It is evi-'^nt that it cannot be the earthly sanctuary that was to
be cleansed, for in 1844 there was no sanctuary on earth, no tabernacle, no
temple. We have learned, however, that there is a sanctuary in heaven, and
that Christ is its minister. Heb. 8:2. We have learned, moreover, that it was
"necessary" that "the heavenly things themselves [be 'cleansed] with better
sacrifices." Heb. 9:23. Putting these statements together, we can arrive at
no other conclusion than that in 1844 the cleansing of the heavenly sanctuary
began.
5.
What did the cleansing of the earthly sanctuary include?
Lev. 16:33; 23:29.
NorE.—The cleansing of the earthly sanctuary included a cleansing of the
sanctuary itself—the most holy, the holy, the altar. It also included a cleans-
ing of priests and people. It was, moreover, a day of judgment, for whoever
did not on that day afflict his soul by fasting and, prayer, including repentance
and restitution, "shall be cut off from among his people."
From this we draw the conclusion that a work parallel to that on earth is
to be done in heaven, and that the cleansing is not for a year only, as on the
earth; nor the "cutting off" a temporary measure, but a final decision of life
and death; that, in other words, in 1844, the hour of God's judgment began
which, when it is finished, will bring the execution of the judgment and the
end of all things. Rev. 14:7.
[30
1
"In the typical-system, which was a shadow of the sacrifice and priesthood
of Christ, the cleansing of the sanctuary was the last service performed by the
high priest in the yearly round of ministration. It was the closing work of
the atonement,—a removal or putting away of sin from Israel. It prefigured
the closing work in the ministration of our High Priest in heaven,, in the re-
moval or blotting out of the sins of His people, which are registered in the
heavenly records. This service involves a work of investigation, a work of
judgment; and it immediately precedes the coming of Christ in the clouds of
heaven with power and great glory; for when He comes, every case has been
decided."—The
Great Controversy,
page 352.
6.
What contrast is mentioned between Christ and an earthly
high priest? Heb. 9:25, 26, first part.
Nora.—The
high priest went into the most holy place once a year with the
blood of others.
•
Christ did not offer Himself often, else He must often have
suffered since the foundation of the world. He died but once.
7.
What does Christ do "now once in the end of the world"?
Heb. 9:26, last part.
NOTE.
—
Putting away sin is more than forgiving it. Christ is not only
"faithful and just to forgive us our sins," but He will also "cleanse us from
all unrighteousness." 1 John 1:9. Forgiveness is good; cleansing is- better.
Israel obtained forgiveness in their daily sacrifices; on the Day of Atonement
they received cleansing.
8.
What is appointed unto men? What comes after this? Heb.
9:27.
9.
What message will be given just before the end? Rev. 14:7.
Nora. We have learned that in 1844 the 2300 years ended. At that time
a people arose who preached that in that year the 2300 days would end, thus
fulfilling the prophecy that such a message should be given. Seventh-day
Adventists arose as a result of the awakening at that time, and are now carry-
ing on a world-wide work, proclaiming to every nation, kindred, tongue, and
people that the hour of God's judgment has come.
10.
For what purpose was Christ once offered? Heb. 9:28, first
part.
NOTE.—"The
smitten rock was a figure of Christ, and through this symbol
the most precious spiritual truths are taught. As the life-giving waters flowed
from the smitten rock, so from Christ, `smitten_of God,' wounded for out
transgressions,' bruised for our iniquities,' the stream of salvation flows for
a lost race. As the rock had been once smitten, so Christ was to be 'once offered
to bear the sins of many.' Our Saviour was not to be sacrificed a second time;
and it is only necessary for those who seek the blessings of His grace to ask
in the name of Jesus, pouring forth the heart's desire in penitential prayer.
[
31
]
Such prayer will bring before the Lord of hosts the wounds of Jesus, and then
will flow forth afresh the life-giving blood, symbolized by the flowing of the
living water for
Israel."—Patriarchs and Prophets,
page 411.
11. How will Christ appear the second time? Heb. 9:28, last
part.
NOTE.—"In
the typical service the high priest, having made the atonement
for Israel, came forth and blessed the congregation. So Christ, at the close of
His work as mediator, will appear, 'without sin unto salvation,' to bless His
waiting people with eternal life."—The
Great Controversy,
page 485.
Lesson 11, for September 11, 1948
An End of Sin; Christ Establishes the Law
LESSON SCRIPTURE: Heb. 10:1-10.
MEMORY VERSE: "Then said He, Lo, I come to do Thy will, 0 God. He
taketh away the first, that He may establish the second. By the which will
we
are
sanctified through the offering of the body of Jesus Christ once for all." Heb. 10:9, 10.
STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 417-431, 458-
468.
1.
What is the law unable to do? Why? Heb. 10:1.
NOTE.—We
are not told that the law
was
a shadow, but that it
had
a
shadow. The law was good, but it had only "those sacrifices" to work with,
and
they
could never make anyone perfect. The sacrifices were only shadows
of the good things to come.
2.
If the worshipers had been made perfect, what effect would
this have had on the sacrifices? Why? Heb. 10:2.
NorE.—Had the people stopped sinning, sin offerings would have ceased.
A man brought a sin offering only when he sinned. When he ceased sinning he
brought no more sin offerings. While other offerings such as peace and thank
offerings would have continued, "the worshipers once purged should have had
no more conscience of sins," and hence would not bring sin offerings. See
verse 18.
3.
What did the sacrifices bring to remembrance every year?
Heb. 10:3.
NoTE.—"Every year" has reference to the services on the Day of Atonement
which brought sins to remembrance annually.
"Christ's work for the redemption of men and the purification of the uni-
verse from sin, will be closed by the removal of sin from the heavenly sanctuary
and the placing of these sins upon Satan, who will bear the final penalty. So
in the typical service, the yearly round of ministration dosed with the purifica-
[
32 ]
tion of the sanctuary, and the confessing of the sins on the head of the scape-
goat.
"Thus in the ministration of the tabernacle, and of the temple that after-
ward took its place, the people were taught each day the great truths relative
to Christ's death and ministration, and once each year their minds were carried
forward to the closing events of the great controversy between Christ and
Satan, the final purification of the universe from sin and
sinners."—Patriarchs
and Prophets,
page 358.
4.
What was it not possible for the blood of bulls and goats to
do? Heb. 10:4. •
5.
What did Christ say in coming into the world? What had
God prepared for Him? Heb. 10:5, 6.
NOTE.—"Nearly two thousand years ago, a voice of mysterious import was
heard in heaven, from the throne of God, `Lo, I come.' Sacrifice and offering
Thou wouldest not, but a body hast Thou prepared Me.... Lo, I come (in the
volume of the Book it is written of Me,) to do Thy will, 0 God.' Heb. 10:5-7.
In these words is announced the fulfillment of the purpose that had been
hidden from eternal ages. Christ was about to visit our world, and to become
incarnate. He says, 'A body hast Thou prepared Me.' Had He appeared with
the glory that was His with the Father before the world was, we could not
have endured the light of His presence. That we might behold it and not be
destroyed, the manifestation of His glory was shrouded. His divinity was
veiled with humanity,—the invisible glory in the visible human form."—The
Desire of Ages,
page 23.
6.
In contrast with burnt offerings, what are the sacrifices of
God declared to be? Ps. 51: 16, 17.
NOTE.—It is a surprise to some to discover that God did not desire sacrifices
and offerings even in Old Testament times. Yet the plophets are unanimous
in so stating. Isa. 1:10-15 ; Micah 6:7, 8; Hosea 6:6; Jer. 7:21-23.
7.
What announcement did Christ make? Heb. 10:7.
NorE.—"Lo, I come ... to do Thy will." Christ did come, and He did
God's will. He never sinned, and hence never brought a sin offering. But
while He did not bring a sin offering, He
was
a sin offering. "Thou shalt make
His soul an offering for sin." "He bare the sin of many." Isa. 53:10, 12. So
the Sinless One bore our sins, and when He died He died not for His own sins,
—for He had none,—but for ours.
8.
What truths are now emphasized by repetition? Heb. 10:8, 9,
first part.
9.
For what purpose does He take away the "first"? Heb. 10:9,
last part.
NoTE.—The "first" is sacrifices and offerings. These God takes away. The
[ 33 ]
"second" is God's will. This He establishes. By this declaration the ceremonial
law is abolished and the moral law established. The first is taken away "that
He may establish the second."
God's will for mankind is contained in His law. To do God's will includes
the keeping of the commandments. It is therefore most.fitting that the psalm-
ist should quote Christ as saying: "I delight to do Thy will, ... yea, Thy law
is within My heart." Ps. 40:8. God's law is so dear to Christ that He cherishes
and protects it in His own heart.
10.
How does Paul elsewhere speak of establishing the law?
Rom. 3:31.
11.
By what are we sanctified? Heb. 10:10, first part.
NOTE.—We are sanctified by the will of God.
"Obedience to the law of God is sanctification.... Sanctification is not an
instantaneous but a progressive work, as obedience is continuous. Just as long
as Satan urges his temptations upon us, the battle for self-conquest will have
to be fought over and over again; but by obedience, the truth will sanctify the
soul."—Ellen G. White, in
Signs of the Times,
May 19, 1890.
"Sanctification means very much more than a flight of feeling. Excitement
is not sanctification. Entire conformity to the will of our Father which is in
heaven is alone sanctification, and the will of God is expressed in His holy law.
The keeping of all the commandments of God is sanctification. Proving your-
selves obedient children to God's word is sanctification. The word of God is
to be our guide, not the opinions or ideas of men. Let those who would be
truly sanctified search the word of God with patience, with prayer, and with
humble contrition of soul. Let them remember that Jesus prayed, 'Sanctify
them through Thy truth: Thy word is, truth.' "—Ellen G. White, in
Review
and Herald,
March 25, 1902.
"We want the sanctification that God Himself gives, and that sanctification
comes through doing His law. We hear the heavenly benediction pronounced
upon the obedient by Christ Himself: 'Blessed are they that do His com-
mandments, that they-may have right to the tree of life, and may enter in
through the gates into the city.'
"—Ibid.,
July 15, 1890.
12.
Through what are we sanctified? Heb. 10:10, last part.
NoTE.—We are not sanctified "once for all;" it is the offering of Christ
that was "once for all."
"Wrongs cannot be righted, nor can reformations in character be made,
by a few feeble, intermittent efforts. Sanctification is the work, not of a day,
or of a year, but of a lifetime. The struggle for conquest over self, for holiness
and heaven, is a lifelong struggle. Without continual effort and constant
activity, there can be no advancement in the divine life, no attainment of the
victor's crown.
"The strongest evidence of man's fall from a higher state is the fact That
it costs so much to return. The way of return can be gained only by hard
fighting, inch by inch, every hour. By momentary act of will, one may place
himself in the power of evil; but it requires more than a momentary act of
will to break these fetters, and attain to a higher, holier life. The purpose may
be formed, the work begun; but its accomplishment will require toil, time,
and perseverance, patience, and
sacrifice."—TeStimonies, vol.
8, pp. 312, 313.
[ 34 ]
Lesson 12, for September 18, 1948
Perfection and Sanctification—a New and
Living Way
LESSON SCRIPTURE: Heb. 10:11-22.
MEMORY VERSE: "For by one offering He hath perfected forever them that
are sanctified." Heb. 10:14.
STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 432-445, 468-
470.
1.
In what did the daily ministry of the priest consist? What
can these sacrifices never do? Heb. 10:11.
2.
What did "this Man" do after offering one sacrifice for sins?
Heb. 10:12.
NOTE.—The contrast is betiveen Christ and the priests. The priests offered
"oftentimes the same sacrifices." Christ offered "one sacrifice." Their sacrifices
"can never take away sins." Christ's "one sacrifice for sins forever" did take
away sins, and hence needs not to be repeated. "Sat down" has the same
meaning as in chapter 1, verse
3,
and means a formal seating, an installation
into office, a beginning of work, not an ending.
3.
What would eventually become the position of the enemies
of Christ? Heb. 10:13.
4.
What has Christ accomplished by one offering? Heb. 10:14.
NoTE.—"Perfected forever them that are sanctified," or, rather, "being
sanctified," meaning a continuous work. This includes both imputed and im-
parted holiness as well as forgiveness of and cleansing from sin, justification
and sanctification.
5.
What part does the Holy Ghost have in this? Heb. 10:15.
NoTE.—The Holy Ghost bears witness to sanctification and perfection.
There are those who bear witness to themselves, claiming sanctification
and perfection. Such witness is not acceptable. The Holy Spirit, not man
himself, is to bear witness to his goodness.
"Our sanctification is the work of the Father, the Son, and the Holy Spirit.
It is the fulfillment of the covenant that God as made with those who bind
themselves up with Him, to stand with Him, with His Son, and with His
Spirit in holy fellowship."—Ellen G. White, in
Signs of the Times,
June 19, 1901.
"Through the agency of the Holy Spirit, the soul is sanctified by obedience
to the truth."
Ibid.,
June 9, 1890.
[ 35]
6.
What is the covenant God will make "after those days"?
Heb. 10:16.
NOTE.—"The new-covenant promise is, 'I will put My laws into their hearts,
and in their minds will I write them.' While the system of types which pointed
to Christ as the Lamb of God that should take away the sin of the world, was
to pass away at His death, the principles of righteousness embodied in the
Decalogue are as immutable as the eternal throne. Not one command has been
annulled, not a jot or tittle has been changed. Those principles that were made
known to man in Paradise as the great law of life, will exist unchanged in
Paradise restored. When Eden shall bloom on earth again, God's law of love
will be obeyed by all beneath the
sun."—Thoughts From the Mount of Blessing,
pages 79,80.
7.
What will God remember no more? Heb. 10:17.
NOTE.—It will be noted that the sentence begun in verse 15 is left unfinished.
For this reason some translators have inserted, "Then He saith" at the be-
ginning of verse 17. The sentence then reads: "For after that He had said
before ... then He saith." God will not remember our sins and iniquities.
What a blessing !
8.
What ceases when sin is remitted? Heb. 10:18.
NorE.—Remission here means removal, not merely forgiveness. This is the
same thought as in verse 2.
9.
In view of the remission of sins, where may we enter with
boldness? By virtue of what do we enter? Heb. 10:19.
NOTE.—"The holiest"—as in other places—is in the plural in the original,
and means both of the holy places—the holy and the most holy.
10.
What is the way called which has been consecrated for us?
Heb. 10:20, first part.
11.
Through what does this new and living way lead? Heb.
10:20, last part.
NorE.—Christ did not bring the blood of animals, and by it gain entrance.
There was no sin in His body, He was holy and undefiled, and in virtue of that
body, His flesh, He appeared before the Father. He presented Himself a living
sacrifice, holy and acceptable to God. Rom. 12:1. That was a new and
.
living
way to gain entrance. He wants us to follow.
12.
What are we admonished to do? Heb. 10:21, 22, first part.
NOTE.—To "draw near" was the prerogative of the priests. We draw near
in Him who is our priest, now entered within the veil.
1
36
1
13. From what are our hearts to be sprinkled? What is to be
done to our bodies? Heb. 10:22, last part.
NOTE.—As the priests sprinkled blood for purification, as they bathed be-
fore beginning their service, so are we to be clean spiritually and physically.
Lesson 13, for September 25, 1948
Christian Steadfastness
LESSON SCRIPTURE: Heb. 10:23-39.
MEMORY VERSE: "Cast
not away
therefore your confidence, which hath great
recompense of reward." Heb. 10:35.
STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 445-458.
1.
What are we counseled to hold fast? How are we counseled
to hold
it? Upon what is this counsel based? Heb. 10:23.
NoTE.—Temptations may come to give up the faith. The act of confessing
our hope strengthens our hold upon the hope. God does not want us even to
waver. Christ will stand by and help.
2.
For what purpose are we to consider one another? Heb. 10:24.
NoTE.—To "consider," here means to be considerate. Here many fail. We
should all be kind and understanding, and only provoke to love and good
works.
3.
What are we not to neglect? Why does this have special ap-
plication at this time? Heb. 10:25.
NoTE.—This means all gatherings of the church. In the times in which we
are living it is dangerous to be often or habitually absent without good cause.
The day of God is approaching.
4.
What are the conditions under which there remains no more
sacrifice for sin? Heb. 10:26.
NoTE.—"There will be no excuse for those who choose to go in error when
they might understand what is truth. In His sufferings and death Jesus has
made atonement for all sins of ignorance, but there is no provision made for
willful blindness. Those who have hid their eyes from the truth lest they
should be convinced, must exercise repentance toward God for the transgression
of His law, and faith toward our Lord Jesus Christ, that their sins of igno-
rance in the transgression of the Sabbath may be forgiven."—Ellen G. White,
in
Review and Herald,
April 25, 1893.
5.
In what state is such a man said to be who is confirmed in
sin? Heb. 10:27.
87
6.
What punishment was meted out to those who despised Moses'
law? Heb. 10:28.
NorE.—"He was taken in the act, and brought before Moses. It had al-
ready been declared that Sabbathbreaking should be punished with death ; but
it had not yet been revealed how the penalty was to be inflicted. The case
was brought by Moses before the Lord, and the direction was given, 'The man
shall be surely put to death; all the congregation shall stone him with stones
without the camp.' The sins of blasphemy and willful Sabbathbreaking received
the same punishment, being equally an expression of contempt for the authority
of
God."—Patriarchs and Prophets,
page 409.
7.
What three sins are mentioned which deserve even severer
punishment than that meted out to transgressors of Moses' law?
Heb. 10:29.
NOTE.—This is none but deliberate sin against the Holy Spirit. No one
can tread underfoot the Son of God, count the blood of the covenant an un-
holy thing, and resist the Spirit, and expect to be saved. Such is impossible.
This has reference particularly to such as have known the truth, as evidenced
by the statement "wherewith he was sanctified."
8.
Whom does the author say we know? Heb. 10:30.
NOTE.—If once we have had a knowledge of God, we ought to know that
God will not tolerate active opposition. God will surely judge us according
to the light we have received.
9.
What is said to be a fearful thing? Heb. 10:31.
NOTE.—Some men think that God will continue ever to forgive, and will
never punish. Let such ponder this verse.
10.
What are we to call to remembrance? What two things are
mentioned as being part of the affliction? Heb. 10:32, 33.
NOTE.—They had passed through affliction before. God helped them then.
This should give them courage for the future.
11.
For whom did they have compassion? Why did they take
joyfully the spoiling of their goods? Heb. 10:34.
Nom.—The time will come when God's people will not be able to buy or
sell. Shall we, then, be able to endure as well as they did? They took it
joyfully.
12.
Why are we not to cast away our confidence? Of what do
we have need? Having done God's will, what might we expect?
Heb. 10:35, 36.
38 ]
13.
What will take place in a little while? Heb. 10:37.
NOTE.—This is present truth. The end of all things is at hand. Are we
ready ?
14.
How are the just to live? How does God regard those who
draw back? With whom does the author class himself? Heb.
10:38, 39.
NOTE.—"That this admonition [Heb. 10:35-39] is addressed to the church
in the last days is evident from the words pointing to the nearness of the Lord's
coming: 'For yet a little while, and He that shall come will come, and will not
tarry.' And it is plainly implied that there would be a seeming delay, and that
the Lord would appear to tarry. The instruction here given is especially
adapted to the experience of Adventists at this time. The people here ad-
dressed were in danger of making shipwreck of faith. They had done the will
of God in following the guidance of His Spirit and His word; yet they could
not understand His purpose in their past experience,
nor could they discern
the pathway before them, and they were tempted to doubt whether God had
indeed been leading them. At this time the words were applicable, 'Now the
just shall live by faith.' As the bright light of the 'midnight cry' had shone
upon their pathway, and they had seen the prophecies unsealed, and the
rapidly fulfilling signs telling that the coming of Christ was near, they had
walked, as it were, by sight. But now, bowed down by disappointed hopes,
they could stand only by faith in God and in His word. The scoffing world were
saying: 'You have been deceived. Give up your faith, and say that the advent
movement was of Satan.' But God's word declared, 'If any man draw back,
My soul shall have no pleasure in him.' To renounce their faith now, and
deny the power of the Holy Spirit which had attended the message, would
be drawing back toward perdition. They were encouraged to steadfastness
by the words of Paul, 'Cast not away therefore your confidence ;"ye have
need of patience,' for yet a little while, and He that shall come will come, and
will not tarry.' Their only safe course was to cherish the light which they had
already received of God, hold fast to His promises, and continue to search the
Scriptures, and patiently wait and watch to receive further light."—The
Great
Controversy,
page 408.
SABBATH SCHOOL LESSONS FOR THE FOURTH QUARTER
For all who have not been supplied with a
Lesson Quarterly
for the first
Sabbath of the fourth quarter, we give the following outline:
The lessons are a continuation of "Studies From the Book of Hebrews."
Lesson 1, for October 2, is entitled "Faith and Creation." The lesson scripture
is Hebrews 11:1-3. The memory verse is Hebrews 11:3. The study help is
The Book of Hebrews,
by M. L. Andreasen, chapter 11, comments on Hebrews
11:1-3. The texts covered are:
Ques. 1: Heb. 11:1.
Ques. 8: Ps. 33:6,9.
Ques. 2: Heb. 11:2.
Ques. 9: Job 38:4-7.
Ques. 3: Heb. 11:3, first part.
Ques. 10: Job 38:21.
Ques. 4: Gen. 1:1.
Ques. 11: Ex. 20:8-11.
Ques. 5: Col. 1: 13-16 ; John 1:1-3.
Ques. 12: Gen. 2:1,4.
Ques. 6: Heb. 11:3, last part.
Ques. 13 : Luke 18:8.
Ques. 7: Rev. 14:7.
Ques. 14: Rev. 14:12.
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GERMANY
THIRTEENTH SABBATH OFFERING
September 25, 1948—Northern European Division
Two urgent needs confront our work in the Northern European Division ; first, the
strengthening of our schools already in existence, and second, the establishing of new
schools in certain strategic places—in the Netherlands, Poland, and Finland. The
overflow of the Thirteenth Sabbath Offering this quarter is to be devoted to these
worthy objectives.
Before the war the young people of the Netherlands attended school in Germany,
but in Europe it is now impossible for students to go freely from one country to
another for an education. A property has been secured in Utrecht on which a school
has been started in a small way; this school must be enlarged and strengthened. In
Poland our school suffered great damage during the war. A Bible school has been
opened in Krakow, but a school where our youth may be educated is greatly needed.
In Finland our school near the city of Abo was 'originally equipped for fifty students,
but the enrollment has grown until last year ninety youth attended. The classrooms,
dining room, and chapel are inadequate. The school must be enlarged for a growing
enrollment. The overflow is to be divided equally among these three 'fields.
Not since 1941 has an overflow been given to the Northern European Division, and
that was for their missions in Africa, when there was an overflow of $10,909.86. For
three years the overflow offerings have not gone below $30,000, so we hope our world
Sabbath school family will
give
even more generously toward adequate facilities for
educating our youth in Northern Europe.
,Itsrje„
